My Journey To Orthodoxy: Theories of Atonement: Christus Victor vs. Penal Substitution

Theories of Atonement: Christus Victor vs. Penal Substitution

In reading recently, I came across what I thought was an excellent description of the difference between the Christus Victor and the Penal Substitution views of atonement. @@@ I think this gets down to the ROOT of the difference between the two views.@@@ It has certainly helped me understand it more.

My selected quotes were written by Gregory A. Boyd, a Christus Victor advocate, in response to a Penal Substitution treatise (written by Thomas R. Schreiner) in a book that is like a debate among advocates for four of the theories of atonement: The Nature of Atonement: Four Views edited by James Beilby and Paul R. Eddy (InterVarsity Press Academic, 2006. ISBN-10: 0-8308-2570-3. ISBN-13: 978-0-8308-2570-7.)

Boyd is using the atonement as shown in C.S. Lewis' The Lion, the Witch, and the Wardrobe to help make his point, and the "deep magic" refers to God's "self-sacrificial love" [Nature of Atonement, Page 102] in Lewis' book.

"Because law and love are both equally deep magic for Schreiner [Penal Substitution advocate], the ultimate problem the atonement resolves is a legal conflict within the godhead. In contrast, for Lewis [Christus Victor advocate], God expresses holy rage, but 'God is love' (I Jn 4:8)." [Page 102]

What this says is that Love and Law are inherent parts of God's essence in Penal Substitution. With Christus Victor, Love is the inherent part of God's essence, and the Law (holy rage) is expressed by Him, but not an inherent part of His essence.

Furthermore, in the next quote, "a kill" refers to the demand that there be a death (at all) in order to bring atonement to mankind in his sin. (We are accustomed to knowing that a death was required for atonement, but this is from an academic perspective that God's forgiveness might not necessarily require a death.)

"Who demanded that the deep magic of the law be satisfied with 'a kill'? For Schreiner [Penal Substitution advocate], it is God. For Lewis (and most advocates of the Christus Victor view) it is the devil." [Page 103]

This quote may be a little more clear. Penal Substitution says that God the Father requires a death for forgiveness to be given. Christus Victor says that the demand for an atonement death does not come from the Father, but from the accuser, the devil. "God does not hold our feet to the fire of the law: satan, the 'accuser'...does (Rev 12:10; cf. Job 1-2; Zech 3:1)." [Page 103]

I hope this is not too confusing. I didn't realize the complexity of the context that these quotes would require. Anyway, I progressed much in my understanding and grasp of these two main views of atonement by seeing their root differences from this section, and I thought that I would share it (or at least try to!).

Respectfully, Clay

1 comment:

Joshua said...: I've heard of Christus Victor form a friend of mine; and your article help illumnate what he stated as well. It is still not clear to me; I understand the terms and the context in which they are used yet it seems still quite vauge to me. would these deffinitions be satisfactory?:

Penal Substitution-that Christ is punished instead of humanity, thus satisfying the demands of justice so that God can justly forgive. or that Christ suffered as a substitute on behalf of humankind satisfying the demands of God's honor.

Christus Victor-that Adam and Eve sold humanity to the Devil during the Fall, hence justice required that God pay the Devil a ransom to free us from the Devil, which God did by tricking the Devil into accepting Christ's death as a ransom since the Devil did not realize that Christ could not die permanently.

I just found a good website on the subject... (other than wikipedia)
Penal Substitution vs. Christus Victor

Woah this is some good stuff thanks Clay.; 13.6.08

Achtiname of Muhammad

The Achtiname of Muhammad, also known as the Covenant or Holy Testament of Muhammad, is the document or ahdname which is a charter or writ ratified by the Prophet Muhammad granting protection and other privileges to the monks of Saint Catherine's Monastery, Mount Sinai. It is sealed with an imprint representing Muhammad's hand. ""This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation is to disobey the covenant till the Last Day."

Prayers by the Lake - St. Nikolai Velimirovic

Who is that staring at me through all the stars in heaven and all the creatures on earth?

Cover your eyes, stars and creatures; do not look upon my nakedness. Shame torments me enough through my own eyes.

What is there for you to see? A tree of life that has been reduced to a thorn on the road, that pricks both itself and others. What else-except a heavenly flame immersed in mud, a flame that neither gives light nor goes out?

Plowmen, it is not your plowing that matters but the Lord who watches.

Singers, it is not your singing that matters but the Lord who listens.

Sleepers, it is not your sleeping that matters but the Lord who wakens.

It is not the pools of water in the rocks around the lake that matter but the lake itself.

What is all human time but a wave that moistens the burning sand on the shore, and then regrets that it left the lake, because it has dried up?

O stars and creatures, do not look at me with your eyes but at the Lord. He alone sees. Look at Him and you will see yourselves in your homeland.

What do you see when you look at me? A picture of your exile? A mirror of your fleeting transitoriness?

O Lord, my beautiful veil, embroidered with golden seraphim, drape over my face like a veil over the face of a widow, and collect my tears, in which the sorrow of all Your creatures seethes.

O Lord, my beauty, come and visit me, lest I be ashamed of my nakedness—lest the many thirsty glances that are falling upon me return home thirsty.

Who put me in this bed of worms? Who buried me in the dust, to become a neighbor of snakes and a banquet for worms?

Who pushed me off the high mountain, to become a companion of bloodthirsty and godless men?

My sin and Your justice, O Lord. My sin stretches from the creation of the world, and it is swifter than Your justice.

I count my sins throughout my entire life, throughout the life of my father and all the way back to the beginning of the world, and I say: Truly, the name of the Lord's justice is mercy.

I bear the wounds of my fathers on myself-wounds that I myself was preparing while I was still in my fathers—and now they have all appeared on my soul, like a spotted hide on a giraffe, like a cloak of vicious scorpions that sting me.

Have mercy on me, O Lord, open the floodgate of the heavenly river of Your grace, and cleanse me of leprous evil, so that without this leprosy I may dare to proclaim Your name before the other lepers without them ridiculing me.

At least raise me up by a head above the rotten stench of this bed of worms, to inhale the incense of heaven and return to life.

At least raise me up as high as a palm tree so I can laugh at the serpents chasing my heels.

O Lord, if there has been even one good deed in the course of my earthly journey, for the sake of that one deed deliver me from the companionship of bloodthirsty and godless men.

O Lord, my hope in despair.

O Lord, my strength in weakness.

O Lord, my light in darkness.

Place just one finger on my forehead and I shall be raised. Or, if I am too unclean for Your finger, let a single ray of light from Your kingdom shine upon me and raise me-raise me, from this bed of worms, O my beloved Lord.

III

Are there days gone by, O man, to which you would wish to return? They all attracted you like silk, and now remain behind you like a cobweb. Like honey they greeted you, like stench you bade them farewell. All were totally filled with illusion and sin.

See how all the pools of water in the moonlight resemble mirrors; and how all the days that were lit up with your levity resemble mirrors. But as you stepped from one day to the next, the false mirrors cracked like thin ice, and you waded through the water and mud.

Can a day that has a morning and an evening as doorways be a day?

O luminous Lord, my soul is burdened with illusions and longs for one day—for the day without doorways, the day from which my soul has departed and sunk into the shifting shadows—for Your day, which I used to call my day, when I was one with You.

Is there any happiness gone by, O man, to which you would wish to return?

Of two morsels of the same sweetness the second is the more trite. You would turn your head away in boredom from yesterday's happiness, if it were set out on today's table.

Moments of happiness are given to you only in order to leave you longing for tme happiness in the bosom of the everhappy Lord; and ages of unhappiness are given to you, to waken you out of the drowsy dream of illusions.

O Lord, Lord, my only happiness, will You provide shelter for Your injured pilgrim?

O Lord, my ageless youth, my eyes shall bathe in You and shine more radiantly than the sun.

You carefully collect the tears of the righteous, and with them You rejuvenate worlds.

My elders taught me, when I was a youth, to cling to heaven and earth, lest I stumble. For a long time I remained a child, and for a long time I used to lean on the crutch that they gave me.

But once eternity flooded through me and I felt like a stranger in the world, heaven and earth snapped in two in my hands like a frail reed.

O Lord, my strength, how frail are heaven and earth! They look like palaces built of lead, but they evaporate like water in the palm of the hand in Your presence. Only by their bristling do they conceal their frailty, and frighten uneducated children.

Get out of my sight, suns and stars. Sunder yourselves from the earth. Do not entice me, women and friends. What help can I receive from you, who are helplessly growing old and sinking into the grave?

All your gifts are an apple with a worm in its core. All your potions have passed through someone's entrails many times. Your garments are a cobweb that my nakedness mocks. Your smiles are a proclamation of sorrow, in which your feebleness is screaming to mine for help.

O Lord, my strength, how feeble heaven and earth are! And all the evil that men do under heaven is an admission of feebleness and—infirmity.

Only someone strong dares to do good. Only someone who is nourished and watered with You, my strength, is filled with strength for goodness.

Only someone who sleeps in Your heart knows rest. Only someone who plows before Your feet will enjoy the fruit of his labors.

My childhood, nourished with fear and ignorance, came to an end; and my hope in heaven and earth vanished. Now I only gaze at You and cling to Your gaze in return, O my cradle and my resurrection.